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The key question for many anthropologists and historians today is not whether to cross the boundary between their disciplines, but whether the idea of a disciplinary boundary should be sustained. Reinterpreting the dynamic interplay between archive and field, these essays propose a method for mutually productive crossings between historical and ethnographic research. It engages critically with the colonial pasts of indigenous societies and examines how fieldwork and archival studies together lead to fruitful insights into the making of different colonial historicities. Timor-Leste’s unusually long and in some ways unique colonial history is explored as a compelling case for these crossings.

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Anthropologists have expressed wariness about the concept of evil even in discussions of morality and ethics, in part because the concept carries its own cultural baggage and theological implications in Euro-American societies. Addressing the problem of evil as a distinctly human phenomenon and a category of ethnographic analysis, this volume shows the usefulness of engaging evil as a descriptor of empirical reality where concepts such as violence, criminality, and hatred fall short of capturing the darkest side of human existence.

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As soon as Europeans set foot on African soil, they looked for the equivalents of their kings – and found them. The resulting misunderstandings have lasted until this day. Based on ethnography-driven regional comparison and a critical re-examination of classic monographs on some forty cultural groups, this volume makes the arresting claim that across equatorial Africa the model of rule has been medicine – and not the colonizer’s despotic administrator, the missionary’s divine king, or Vansina’s big man. In a wide area populated by speakers of Bantu and other languages of the Niger-Congo cluster, both cult and dynastic clan draw on the fertility shrine, rainmaking charm and drum they inherit.

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Who do “we” anthropologists think “we” are? And how do forms and notions of collective disciplinary identity shape the way we think, write, and do anthropology? This volume explores how the anthropological “we” has been construed, transformed, and deployed across history and the global anthropological landscape. Drawing together both reflections and ethnographic case studies, it interrogates the critical—yet poorly studied—roles played by myriad anthropological “we” ss in generating and influencing anthropological theory, method, and analysis. In the process, new spaces are opened for reimagining who “we” are – and what “we,” and indeed anthropology, could become.

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A group of Chagga-speaking men descend the slopes of Mount Kilimanjaro to butcher animals and pour milk, beer, and blood on the ground, requesting rain for their continued existence.  Returning Life  explores how this event engages activities where life force is transferred and transformed to afford and affect beings of different kinds. Historical sources demonstrate how the phenomenon of life force encompasses coffee cash-cropping, Catholic Christianity, and colonial and post-colonial rule, and features in cognate languages from throughout the area. As this vivid ethnography explores how life projects through beings of different kinds, it brings to life concepts and practices that extend through time and space, transcending established analytics.

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The origins of anthropology lie in expeditionary journeys. But since the rise of immersive fieldwork, usually by a sole investigator, the older tradition of team-based social research has been largely eclipsed. Expeditionary Anthropology argues that expeditions have much to tell us about anthropologists and the people they studied. The book charts the diversity of anthropological expeditions and analyzes the often passionate arguments they provoked. Drawing on recent developments in gender studies, indigenous studies, and the history of science, the book argues that even today, the ‘science of man’ is deeply inscribed by its connections with expeditionary travel.

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Anthropology lies at the heart of the human sciences, tackling questions having to do with the foundations, ethics, and deployment of the knowledge crucial to human lives. The Ethics of Knowledge Creation focuses on how knowledge is relationally created, how local knowledge can be transmuted into ‘universal knowledge’, and how the transaction and consumption of knowledge also monitors its subsequent production. This volume examines the ethical implications of various kinds of relations that are created in the process of ‘transacting knowledge’ and investigates how these transactions are also situated according to broader contradictions or synergies between ethical, epistemological, and political concerns.

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Human Origins brings together new thinking by social anthropologists and other scholars on the evolution of human culture and society. No other discipline has more relevant expertise to consider the emergence of humans as the symbolic species. Yet, social anthropologists have been conspicuously absent from debates about the origins of modern humans. These contributions explore why that is, and how social anthropology can shed light on early kinship and economic relations, gender politics, ritual, cosmology, ethnobiology, medicine, and the evolution of language.

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The concept of «cultural transmission» is central to much contemporary anthropological theory, since successful human reproduction through social systems is essential for effective survival and for enhancing the adaptiveness of individual humans and local populations. Yet, what is understood by the phrase and how it might best be studied is highly contested. This book brings together contributions that reflect the current diversity of approaches – from the fields of biology, primatology, palaeoanthropology, psychology, social anthropology, ethnobiology, and archaeology – to examine social and cultural transmission from a range of perspectives and at different scales of generalization. The comprehensive introduction explores some of the problems and connections. Overall, the book provides a timely synthesis of current accounts of cultural transmission in relation to cognitive process, practical action, and local socio-ecological context, while linking these with explanations of longer-term evolutionary trajectories.

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Informative as well as entertaining, this volume offers many interesting facets of the first hundred years of anthropology at Oxford University.

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